• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.4
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• pp.170-181
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• 2011

This Research will explore the meaning indicated in the landscape meaning and feature of literary group culture, focusing in Gurujeong(九老亭: pavilion for nine elders) and Samgaeseokmun(三溪石門: stone gate in three valleys) located in Dundeok-myun, Imshil-gun, and will seek to understand the implications by studying the cultural landscape spread out in the area. The place where Gurojeong and Samgaeseokmun is located is the meeting point of the three valleys, Dunnam stream, Osu stream, and Yul stream, which is the main location to view the beautiful scenery, which has the nickname as the dwelling place of a celestial being. Especially, based on the description of old maps, "Samgae(three valleys)" and "Samgaeseokmun" possesses significance as a landmark and shows a characteristic feature of landscape structures of low hills. Dangugurohwe(丹丘九老會: nine elders gathering on the dwelling of a celestial being) originated from Hyangsangurohwe(香山九老會: gathering of nine elders on a fragrant mountain), where Baekgeoi(白居易) of China was one of the main people. This group was organized by nine elders over the age of 60 desiring to view the scenery of Doyeonmyeong. The group enhanced the literary spirit on the low hill, erecting a tower, and enjoying the beautiful scenery changing every season with scholars from the same region. This phenomenon seems to have been formed upon the positive response to gatherings of elders, which were prevalent in the Joseon Dynasty. If the internal idea pursued by the group was "longevity," the external idea pursued can be summarized as "the spirit the respect for the elders." Naming the groups as 'Dangudae(place where the celestial being lives), Guseondong(valley of seeking a celestial life), Bangjangsan(mountain of a high priest), and Daecheondae(place of communicating with God) was likely a device to introspect oneself and symbolize one's life process. Furthermore, the reason Samgaeseokmun, which is an imitation of Choi, Chiwon's work, was built near Soyocheo, was probably to yearn the celestial land and based on the desire to follow Choi, Chiwon, who was the most self-fulfilling being presumed to have become a celestial being by practicing the pursuit of freedom, escaping from the reality. After tracing the symbolizing meaning of the four letters carved in the left side of the stone wall of Dangudae, the conclusion that this place was not only a place for literary gatherings of the nine elders of Saseong(four families), but was a place where the celestial being dwelled could be inferred. Corresponding with Dangudae and Gurojeong, which are places where the order of human and nature is harmonized and where its meaning associated with the location intensifies, arouses strong bond, can be said to be the symbol of the traces of celestial beings where the spirits of attachment to a certain place is embedded. The acts performed in Dangugurohwe were those of traditional leisure including strolling, viewing the scenery, drinking, composing poems, and playing instruments, and sometimes listening to stories, tea ceremony, prayers, and fishing were added, which indicates that the gathering had a strong tendency towards pastoral and hermit life.

• Child Health Nursing Research
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• v.5 no.3
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• pp.292-304
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• 1999

The lengthened average span of human life by virtue of recent developments in medicine has caused the Population of elders to increase. The development of modern industrial society has transformed family structure from the large family system to that of a nuclear family. Due to the shift in family structure, the problem of support for the aged has surfaced as a nursing problem as well as a social problem. With regard to this problem, this study aims to investigate the adolescent's understanding of elders and aging. By identifying their understanding and classifying their attitude patterns, this study will help the nursing assessment of the support of elders in the family. This study employed Q-methodology and the research was conducted from December 1998 to May 1999. One method of the research included deep interviews with elders, those who are in their 50's. 40's or 30's. and the adolescent. 183 Q-Populations taken from literary works such as poems or novels were also formed as another method. Finally. 36 Q-cards were made after consultation with Professors of the nursing department. The subjects of the P- sample were 30 high sohoolboys/girls - who were in first, second, and third years. The result showed that 3 factors provided an explanation for 59.14% of the whole variables: the first factor, 41.37%; the second factor. 11.49%, and the third factor. 6.28%. These three factors were analyzed and categorized as three types. Twenty subjects out of the 30 were included in Type 1: Respecting Elders. The statements which showed the most positive consent were as follows: 'The declining age is a perfect time to prosper completing a worthy life' ; 'Getting old. one needs financial stability' and 'Elders wish the best for their children' The statements showing the most negative response were as follows: 'It is better to die than to live as an older person' ; 'Elders are insignificant' ; and 'Getting old is the worst unhappiness that tortures human.' Four subjects were included in Type 2. Resenting Elders. The statements which showed the most positive consent were as follows: 'Aging is a process of dying that nobody can escape from'. 'Elders should be concerned about his health and try to maintain their health' ; and 'When you set older. you regret about the life in the Past.' The statements showing the most negative response were as follows: 'When You get older. You should stand aloof greed and worldly things' 'When You got older, You become generous and gentle' ; and 'When You set he gets old. You change to become a comfortable and warm person.' Six out of 30 subject were included in Type 3 Caring Elders. The statements which showed the most positive consent were as follows: 'Elders should be concerned about his health and try to maintain their health' ; 'Elders wish the best for their children' ; and 'Elders deserve to be treated with filial respects.' The statements showing the most negative response were as follows 'Elders are insignificant' ; 'Elders have freedom and plenty of free time.' and 'Elders are alienated form and drove out of the society.' The above-mentioned results show that most adolescents in Korea recognize aging as the time of fruition and development: it is a time of benefiting and giving back to society. Aging can also be seen as a time of generosity and magnanimity and the time of respect and favorable treatment from society. despite the change of modern society and the ostensible transformation of a family system. Their recognition seems deeply rooted in the traditional confucian values and the dual family system which is Peculiar especially to the Korea - one which maintains both the superficial form of nuclear family and the substantial mode of the enlarged family system. In sum, many Korean adolescents attribute the meaning of the elderly and aging to the type of the respect with the elderly and the type of the elderly's caretaking.

• Journal of The Korean Association For Science Education
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• v.34 no.3
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• pp.303-319
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• 2014

The purpose of this study is to investigate theoretically the meaning and features of the Community of Inquiry (CoI) based on the views of Peirce and Dewey, and to explore the implications of CoI in science education. The meaning and features of CoI are: (a) inquiry in CoI is initiated with faithful doubt; (b) inquiry in CoI finishes with faithful belief; (c) inquiry in CoI attempts to find out the best explanation and solution regarding the practical effects of objects; (d) as an ideal community, CoI is required to be one that inquires continuously without definite limits; (e) as an actual community, CoI requires its members' open communication to find the best explanation and solution. Based on these features of CoI, the Community of Inquiry in Science Classroom (CoI-SC), "the classroom community for the purpose of transforming the state of faithful doubt into the state of faithful belief, in relation to natural phenomena or objects, and where the members share objectives as participants continuously attempt to find out the best explanation and solution by open communication, considering fallibility and the practical effects of objects", was suggested. The condition for implementation of the CoI-SC, "'interest', 'openness', 'rigor', 'fallibilism', 'participation', 'inquiry without definite limits'", were also suggested. Finally, several suggestions for the science curriculum were given.

• The Journal of the Korea Contents Association
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• v.17 no.4
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• pp.179-199
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• 2017

This research was conducted in a phenomenological method to explore what the meaning for marriage migrant women to have college experience is. In other words, It is to find out what the motivation for them to enroll the college is and what the experience of studying in college implies. Also, figuring out how the expectation for life after the college experience is built up structurally is the purpose of the research. To ensure the qualitative warranty of the research, the participants are selected by "Sampling and Data Collection Strategy" suggested by Miles & Huberman (1994); and those selected participants are six marriage migrant women in urban-rural area with 10~18 years of residence period. The information for this research had been collected by in-depth and additional interviews along with observation towards these six participants. The result is the following. First, the motivation for them to enroll the college is; to realize of one's dream, to have confident parental model, to pursuit stabilized domestic economy, to have a professional occupation, and to make it as a mean of searching one's career path. Second, the experience of studying in college implies; enhancing communication ability, establishing self-image in the family and its relationship, having confident in raising children, enhancing healthy living of family, enhancing human relations, and lifelong learning person through set of learning. Third, the structure of how it build the future life is; having independent life pursuing stable living economically, living as a confident Korean by pursuing the value of learning and having a life of human being.

• Hwankyungkyoyuk
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• v.10 no.2
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• pp.101-120
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• 1997

The objective of this research is to understand the current field and composition of environment related terminology used in middle and high school textbooks, to find out uniformity and relationship between them, and development for the future establishement and replacement in the environmental education, simultaneously. The results of this study are as follows: 1. The terms used in middle school textbooks were found out to be 334, while those used in high school were 717. Total terms used were 870(759 kinds) and those recorded in the environmental terminology dictionary were 362 including synonyms. 2. Of those 870, 211 terms (24.25%) which were the same words have been used in interlinked connection with the Middle and High schools. While 136 terms(15.63%) have been used in the only middle, and 524 terms(60.23%) have been used in the only high schools. In middle and high school environmental text books 211 (24.25%) terms were the same interlinked terms. Of those extracted terms, 136(15.63%) were used in the middle school 'environmental' textbooks and in high school, 524(60.23%) were used in 'environmental science' book. These results shows that there is big gap between middle and high school contents and we will need more consideration in selecting the terms and better substance. 3. The same terminologies used in both middle and high schools were total number of 676. In those terms 257 kinds(76.26%) were used in middle school 'environmental' text books, and 563 kinds(78.52%) in high school 'environmental science' text books. Here are some details : 1) Terms used as same meaning but different in expression in middle school: 83 kinds, 192 terms (11.99%). 2) Differently expressed in the same text book : in middle school - 20 kinds(2.64%) in high school - 61 kinds(8.04%) 3) Differently expressed terms between middle and high school: 51 kinds(6.72%) 4) Same meaning in 3 expressions or more : 19 kinds 4. Of the examined terms 362(including 43 synonyms) were defined in environmental dictionary which is 41.8% of the total words. In the future specialization in utmost fields will be needed 5. When dividing those examined terms according to the middle and high school curriculum, the most terms were used in nature and pollution fields following environmental preserving, artificial environment, and environmenatal counterplan. In middle schools the most used terms were in the field of environment pollution, preservation, counterplan, and sanitation. These results reflects the education goals and objectives of middle schools. But for the middle school 'environment' curriculum moret uniform distribution are needed and for the high schools' 'environmental science' program, the fields in artificial environment, industrization, urbanization, and sanitation should be intensified.

• Hwankyungkyoyuk
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• v.10 no.2
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• pp.121-132
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• 1997

The objective of this research is to understand the current field and composition of environment related terminology used in middle and high school textbooks, to find out uniformity and relationship between them, and development for the future establishement and replacement in the environmental education, simultaneously. The results of this study are as follows: 1. The terms used in middle school textbooks were found out to be 334, while those used in high school were 717. Total terms used were 870(759 kinds) and those recorded in the environmental terminology dictionary were 362 including synonyms. 2. Of those 870, 211 terms(24.25%) which were the same words have been used in interlinked connection with the Middle and High schools. While 136 terms(15.63%) have been used in the only middle, and 524 terms(60.23%) have been used in the only high schools. In middle and high school environmental tort books 211 (24.25%) terms were the same interlinked terms. Of those extracted terms, 136(15.63%) were used in the middle school 'environmental' textbooks and in high school, 524(60.23%) were used in 'environmental science' book. These results shows that there is big gap between middle and high school contents and we will need mere consideration in selecting the terms and better substance. 3. The same terminologies used in both middle and high schools were total number of 676. In those terms 257 kinds(76.26%) were used in middle school 'environmental' text books, and 563 kinds(78.52%) in high school 'environmental science' text books. Here are some details : 1) Terms used as same meaning but different in expression in middle school : 83 kinds, 192 terms(11.99%). 2) Differently expressed in the same tort book in kiddie school - 20 kinds(2.64%) in high school - 61 kinds(8.04%) 3) Differently expressed terms between middle and high school : 51 kinds(6.72%) 4) Same meaning in 3 expressions or more : 19 kinds 4. Of the examined terms 362(including 43 synonyms) were defined in environmental dictionary which is 41.8% of the total words. In the future specialization in utmost fields will be needed 5. When dividing those examined terms according to the middle and high school curriculum, the most terms were used in nature and pollution fields following environmental preserving, artificial environment and environmenatal counterplan. In middle schools the most used terms were in the field of environment pollution, preservation, counterplan, and santiation. There results reflects the education goals and objectives of middle schools. But for the middle school 'environment' curriculum moret uniform distribution are needed and for the high schools' 'enironmental science' program, the fields in artificial environment, industrization, urbanization, and sanitation should be intensified.

• Journal of Haehwa Medicine
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• v.22 no.2
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• pp.1-12
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• 2014

The Sasang constitutional Medicine is the original medicine that is created from the deep studies on former Eastern medical theories by Lee Jae-Ma in the late 19th century. This medicine deals with the interaction between mind and body in great depth. The temperament (the distinct nature and character of an individual, 性情) concept is the theoretical basis which divides man's constitution into four(Taeyangin, Taeumin, Soyangin and Soumin). This concept is derived from The old oriental Sung-Myung concept which has philosophical meaning. These terms of Sung and Jung also have metaphysical meaning and can not be explained easily. but roughly, The temperament is divided two concept. the distinct nature(性) means human's nature and the distinct nature(情) means human's desire. Besides, In Sasang constitution medicine, terms that traditionally represent emotions in asia are used as terminology of temperament. Altough too many aspects about Human's mind remains unknown yet, According to Neurological evidences, the brain is regarded as the main organ that produces rationality and emotion. Especially the way that brain produces an emotion provides some clues that can tell us how can mind affect body. Emotion is considered as evolutionary adaptation to response correctly against unexpected chaotic external changes. It is something that humans are born with, and causes physical responses simultaneously. Moreover, It can be come out with or without consciousness. The temperament(性情) concept and Emotion have similarity that both play an important role in mind-body correlation. Therefore Neurological researches on emotion were able to help reinterpret temperament(性情) concept. the distinct nature(性) seems to be the emotion that is come out directly from the brain stem, and the distinct nature(情) seems to be the emotion that is produced after neocortex involved thinking process. And the reason why Sung and Jung affect organs differently is explained from the manner that brain expresses emotion.

• Korean Journal of Heritage: History & Science
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• v.42 no.4
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• pp.50-73
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• 2009

Recently old stone walls were designated as registered cultural properties that meant an extension of categories about cultural properties from a spot area to whole area. Moreover given the changing situation of residential pattern, which is due to rapid social change, this designation can be seen as a significant measure to keep as intact as possible traditional landscapes in agricultural and fishing villages. In this paper, I analyze the symbol system and meaning of old stone walls and attempt to pick out the cultural elements which are related to them. These days we have made efforts to various aspects for which make traditional cultural resources into cultural contents. But many studies had done before emphasized aspects for beauty only. Especially existing studies about an old stone wall was mainly focused on architectural interpretation and tourist route. So we need to build a plot around oral research and need a creative approach for sharing with tourists. Cultural contents combine the original form, potential and capabilities with media by detecting original form of culture and finding out the worth and meaning. In this paper examined the probability of using by investigating a stone wall in Sang-hak Village that is related with recovering of places to live in contemporary society and finding cultural contents. I suggest more creative ways to make cultural properties into tourist resources by considering the possibilities of place marketing using storytelling, based on an analysis of data gathered.

• Journal of the Society of Disaster Information
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• v.16 no.4
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• pp.691-700
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• 2020

Purpose, Methoud: In this study, a survey was conducted on elementary school students in the region of Youngdong, Gangwon Province, to find out their awareness about their forest fire disaster experiences, the occurrence of forest fire, forest fire disaster education and coping behaviors for it. It's meant to provide some information on forest fire education based on the results of the survey. Four research questions were posed: 1. What is the awareness of elementary school students on their own forest fire disaster experiences? 2. What is their awareness on the occurrence of forest fire disaster? 3. What is their awareness on forest fire disaster education? 4. What is their awareness on coping behaviors for it? Result: The findings of the study were as follows: First, as for awareness on forest fire disaster experiences, 95.8 percent of the students that accounted for the majority knew about the meaning of forest fire. The students who knew about the meaning of disaster represented 80.8 percent. Second, as for awareness on the occurrence of forest fire, 35.8 percent thought forest fire broke out the most in summer. The students who had never seen forest fire in person accounted for 79.2 percent, which were the majority. Concerning the route of being aware of forest fire, the largest number of the students learned about it from TV, followed by families, friends, teachers, radio/schools and textbooks. Third, as for learning experiences on forest fire disaster, the students who had received this education accounted for 83.3 percent, which were the majority. This education was mostly provided by schools, and the second most common educational place was fire stations. Fourth, as for coping behaviors for the occurrence of forest fire, 80.5 percent replied they would dial the 119 emergency center, and the second most dominant answer was going up to the mountaintop, followed by quickly coming down to go home and having no idea. Conclusion: Through this study, It is judged that education on forest fire disasters and production of educational materials should be consistent and continuous education should be conducted.

• Journal of the Daesoon Academy of Sciences
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• v.30
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• pp.131-162
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• 2018

In this article, I studied how we can heal resentment (㝨) and regret (恨) in the present and future world that are deeply rooted in our society, and I sought out the theoretical and practical measures to realize peace and mental well-being of the Korean people. For this purpose, firstly, I reinterpreted the content of 'Hongik Ingan Humanitarianism (弘益人間)' as an idea and its practical methods into a critical perspective, and confirmed that it is the ideological and emotional root of the Korean people. And I looked at concrete action plans for the present and in the future. Next, I studied the contents of the 'Accompaniment Society (大同社會)' for studying abroad and how to realize its ideals. Through this process, it was confirmed that Accompaniment Society is also deeply rooted in the sentiments of the Korean people. I also found out that more active and practical theoretical methodological studies are necessary to heal the resentment and regret common in our society. Lastly, I studied the fundamental and essential meaning of 'The Resolution of Grievances for Mutual Beneficence (解冤相生),' the major, representative concept of 'The Truth of the Great Itineration (大巡眞理).' Through this process, I confirmed the possibility that the Resolution of Grievances for Mutual Beneficence could be transformed into a universal value and could be sublimated to a practical norm in the future. In particular, I found that the logic of "the Resolution of Grievances for Mutual Beneficence" is highly practical in resolving feelings of resentment in the Korean people. Through the above study, 'The Resolution of Grievances for Mutual Beneficence' of 'The Truth of the Great Itineration' can emerge as a 'win-win' system of ethics in the future through the synthetical comprehension of the ideals of 'Hongik Ingan Humanitarianism' and Accompaniment Society.